般若波羅蜜多心經幽贊 1.87

1.87

次、修四依。唯求於義，不依飾文，起敬愛故；唯依於法，不依說者，心住理故；唯依了義經，不依不了義經，無疑慮故；唯依於智，不依於識，證決定故。以要言之，四無礙解乃至四妙總持，三十二相業乃至一切種妙智，皆是菩薩正所應學，以身、語、意普為有情，於一切時歡喜無變，不損惱他，唯見功德，真實寂靜，心善決定，不悕異熟等。修一切種，皆令現行，不淨觀等乃至三十七種菩提分法，菩薩雖與二乘別修而不作證，皆如經說。

Next is cultivating the four reliances: relying solely on the meaning and not relying on ornate phrasing, because it engenders reverence and affection; relying solely on the Dharma and not relying on the speaker, because the mind abides in principle; relying solely on definitive (nītārtha) sūtras and not relying on provisional (neyārtha) sūtras, because one is free from doubts; relying solely on wisdom (jñāna) and not relying on consciousness (vijñāna), because one realizes certainty. In brief, the four unhindered knowledges up to the four wonderful dhāraṇīs, the karmas of the thirty-two marks up to the wonderful omniscient wisdom—all are precisely what a bodhisattva should learn, acting with body, speech, and mind universally for sentient beings, joyous and unchanging at all times, not harming others, seeing only virtues, being truly tranquil, having a mind that is well-resolved, not longing for karmic maturation, and so forth. Cultivating all kinds, causing them all to become active, from the contemplation of impurity and so forth up to the thirty-seven factors of enlightenment (bodhipakṣa-dharma)—although the bodhisattva cultivates these distinctly from the two vehicles, they do not actualize the realization [of their limit], all as explained in the sūtras.